“And I thank Christ
Jesus our Lord, who hath enabled me, for that he counted me faithful,
putting me into the ministry [R.V.: to his service, εἰς
διακονίαν]; who was before a blasphemer, and a persecutor, and
injurious: but I obtained mercy, because I did it ignorantly in
unbelief. And the grace of our Lord was exceeding abundant, with faith
and love which is in Christ Jesus.”

The advantages arising from humility are generally acknowledged, and
yet it is a thing not easily to be met with. There is affectation of
humble talking enough and to spare, but humbleness of mind is nowhere
to be found. This quality was so cultivated by the blessed Paul, that
he is ever looking out for inducements to be humble. They who are
conscious to themselves of great merits must struggle much with
themselves if they would be humble. And he too was one likely to be
under violent temptations, his own good conscience swelling him up like
a gathering humor. Observe therefore his method in this place. “I
was intrusted,” he had said, “with the glorious Gospel of
God, of which they who still adhere to the law have no right to
partake; for it is now opposed to the Gospel, and their difference is
such, that those who are actuated by the one, are as yet unworthy to
partake of the other; as we should say, that those who require
punishments, and chains, have no right to be admitted into the train of
philosophers.” Being filled therefore with high thoughts, and
having used magnificent expressions, he at once depresses himself, and
engages others also to do the like. Having said therefore that
“the Gospel was committed to his trust”; lest this should
seem to be said from pride, he checks himself at once, adding by way of
correction, “I thank Christ Jesus our Lord, who hath enabled me,
for that He counted me faithful, putting me into the ministry.”
Thus everywhere, we see, he conceals his own merit, and ascribes
everything to God, yet so far only, as not to take away free will. For
the unbeliever might perhaps say, If everything is of God, and we
contribute nothing of ourselves, while He turns us, as if we were mere
wood and stone, from wickedness to the love of wisdom, why then did He
make Paul such as he was, and not Judas? To remove this objection, mark
the prudence of his expression, “Which was committed,” he
says, “to my trust.” This was his own excellence and merit,
but not wholly his own; for he says, “I thank Christ Jesus, who
enabled me.” This is God’s part: then his own again,
“Because He counted me faithful.” Surely because he would
be serviceable of his own part.

Ver. 13. “Putting me into
his service, who was before a blasphemer, and a persecutor, and
injurious; but I obtained mercy, because I did it ignorantly in
unbelief.”

Thus we see him acknowledge both
his own part and that of God, and whilst he ascribes the greater part
to the providence of God, he extenuates his own, yet so far only, as we
said before, as was consistent with free will. And what is this,
“Who enabled me”? I will tell you. He had so heavy a burden
to sustain, that he needed much aid from above. For think what it was
to be exposed to daily insults, and mockeries, and snares, and dangers,
scoffs, and reproaches, and deaths; and not to faint, or slip, or turn
backward, but though assaulted every day with darts innumerable, to
bear up manfully, and remain firm and imperturbable. This was the
effect of no human power, and yet not of Divine influence alone, but of
his own resolution also. For that Christ chose him with a foreknowledge
of what he would be, is plain from the testimony He bore to him before
the commencement of his preaching. “He is a chosen vessel unto
me, to bear my name before the Gentiles and kings.” (Acts ix.
15.)
For as those who bear the royal standard in war11181118 One copy has, “which is usually called Laburum,”
perhaps a mistake for Labarum, but Socrates has Laborum. The first
standard known to have been so called was that of Constantine, which
bore the Christian symbol. [See Schaff, Church Hist. III.
27.]
require both strength and address, that they may not let it fall into
the hands of the enemy; so those who sustain the name of Christ, not
only in war but in peace, need a mighty strength, to preserve it
uninjured from the attacks of accusers. Great indeed is 417the strength required to
bear the name of Christ, and to sustain it well, and bear the Cross.
For he who in action, or word, or thought, does anything unworthy of
Christ, does not sustain His name, and has not Christ dwelling in him.
For he that sustains that name bears it in triumph, not in the
concourse of men, but through the very heavens, while all angels stand
in awe, and attend upon him, and admire him.

“I thank the Lord, who
hath enabled me.” Observe how he thanks God even for that which
was his own part. For he acknowledges it as a favor from Him that he
was “a chosen vessel.” For this, O blessed Paul, was thy
own part. “For God is no respecter of persons.”11191119 He
would be a respecter of persons who, without regard to a man’s
qualities, should arbitrarily (or on external grounds, such as birth,
wealth, &c.) prefer him to others; God therefore does not do
this. Rom. ii. 11; Col. iii. 25; Acts x. 34. But I thank Him that he “thought me
worthy of this ministry.” For this is a proof that He esteemed me
faithful. The steward in a house is not only thankful to his master
that he is trusted, but considers it as a sign that he holds him more
faithful than others: so it is here. Then observe how he magnifies the
mercy and loving-kindness of God, in describing his former life,
“who was formerly,” he says, “a blasphemer, and a
persecutor, and injurious.” And when he speaks of the still
unbelieving Jews, he rather extenuates their guilt. “For I bear
them record that they have a zeal for God, but not according to
knowledge.” (Rom. x. 2.) But of himself
he says, “Who was a blasphemer and a persecutor.” Observe
his lowering of himself! So free was he from self-love, so full of
humility, that he is not satisfied to call himself a persecutor and a
blasphemer, but he aggravates his guilt, showing that it did not stop
with himself, that it was not enough that he Gas a blasphemer, but in
the madness of his blasphemy he persecuted those who were willing to be
godly.11201120 εὐσεβεῖν, “to worship aright.”

“But I obtained mercy
because I did it ignorantly in unbelief.”

Why then did other Jews not
obtain mercy? Because what they did, they did not ignorantly, but
willfully, well knowing what they did. For this we have the testimony
of the Evangelist. “Many of the Jews believed on Him, but because
of the Pharisees they did not confess Him. For they loved the praise of
men more than the praise of God.” (John xii. 42,
43.)
And Christ again said to them, “How can ye believe, who receive
honor one of another” (John v. 44.)? and the
parents of the blind man “said these things for fear of the Jews,
lest they should be put out of the synagogue.” (John ix.
22.)
Nay the Jews themselves said, “Perceive ye how we avail nothing?
behold, the world is gone after Him.” (John xii. 19.) Thus their love
of power was everywhere in their way. When they admitted that no one
can forgive sins but God only, and Christ immediately did that very
thing,11211121 i.e.
proved that He had done it, by a direct appeal to God. which they had confessed to be a sign
of divinity, this could not be a case of ignorance. But where was Paul
then? Perhaps one should say he was sitting at the feet of Gamaliel,
and took no part with the multitude who conspired against Jesus: for
Gamaliel does not appear to have been an ambitious man. Then how is it
that afterwards Paul was found joining with the multitude? He saw the
doctrine growing, and on the point of prevailing, and being generally
embraced. For in the lifetime of Christ, the disciples consorted with
Him, and afterwards with their teachers,11221122 i.e. Jewish teachers.
but when they were completely separated, Paul did not act as the other
Jews did, from the love of power, but from zeal. For what was the
motive of his journey to Damascus? He thought the doctrine pernicious,
and was afraid that the preaching of it would spread everywhere. But
with the Jews it was no concern for the multitude, but the love of
power, that influenced their actions. Hence they say, “The Romans
will come and take away both our place and nation.” (John xi.
48.)
What fear was this that agitated them, but that of man? But it is
worthy of enquiry, how one so skillful in the law as Paul could be
ignorant? For it is he who says, “which He had promised before by
His holy prophets.” (Rom. iv. 2.) How is it then
that thou knowest not, thou who art zealous of the law of their
fathers, who wert brought up at the feet of Gamaliel? Yet they who
spent their days on lakes and rivers, and the very publicans, have
embraced the Gospel, whilst thou that studiest the law art persecuting
it! It is for this he condemns himself, saying, “I am not meet to
be called an Apostle.” (1 Cor. ix. 9.) It is for this
he confesses his ignorance, which was produced by unbelief. For this
cause, he says, that he obtained “mercy.” What then does he
mean when he says, “He counted me faithful”? He would give
up no right of his Master’s: even his own part he ascribed to
Him, and assumed nothing to himself, nor claimed for his own the glory
which was due to God. Hence in another place we find him exclaiming,
“Sirs, why do ye these things to us? we also are men of like
passions with you.” (Acts xiv. 15.) So again,
“He counted me faithful.” And again, “I labored more
abundantly than they all, yet not I, but the grace of God which was
with me.” (1 Cor. xv. 10.) And again, “It
is He that worketh in us both to will and to do.” (Philip. ii.
13.)
Thus in acknowledging that he “obtained mercy,” he owns
that he deserved pun418ishment, since mercy is for such. And again in another place
he says of the Jews, “Blindness in part is happened to
Israel.” (Rom. xi. 25.)

Ver. 14. “And the grace
of our Lord was exceeding abundant with faith and love which is in
Christ Jesus.”

This is added, lest hearing that
he obtained mercy, we should understand by it only, that being
deserving of punishment, as a persecutor and blasphemer, nevertheless
he was not punished. But mercy was not confined to this, that
punishment was not inflicted; many other great favors are implied by
it. For not only has God released us from the impending punishment, but
He has made us “righteous” too, and “sons,” and
“brethren,” and “heirs,” and
“joint-heirs.” Therefore it is he says, that “grace
was exceeding abundant.” For the gifts bestowed were beyond
mercy, since they are not such as would come of mercy only, but of
affection and excessive love. Having thus enlarged upon the love of God
which, not content with showing mercy to a blasphemer and persecutor,
conferred upon him other blessings in abundance, he has guarded against
that error of the unbelievers which takes away free will, by adding,
“with faith and love which is in Christ Jesus.” Thus much
only, he says, did we contribute. We have believed that He is able to
save us.

Moral.
Let us then love God through Christ. What means “through
Christ”? That it is He, and not the Law, who has enabled us to do
this. Observe what blessings we owe to Christ, and what to the Law. And
he says not merely that grace has abounded, but “abounded
exceedingly,” in bringing at once to the adoption those who
deserved infinite punishment.

And observe again that
“in” 11231123 ἐν—διὰ—see Hom. i. is used for
“through.”11241124 ἐν—διὰ—see Hom. i. For not only
faith is necessary, but love. Since there are many still who believe
that Christ is God, who yet love Him not, nor act like those who love
Him. For how is it when they prefer everything to Him, money, nativity,
fate, augury, divinations, omens? When we live in defiance of Him,
pray, where is our love? Has any one a warm and affectionate friend?
Let him love Christ but equally. So, if no more, let him love Him who
gave His Son for us His enemies, who had no merits of our own. Merits
did I say? who had committed numberless sins, who had dared Him beyond
all daring, and without cause! yet He, after numberless instances of
goodness and care, did not even then cast us off. At the very time when
we did Him the greatest wrong, then did He give His Son for us. And
still we, after so great benefits, after being made His friends, and
counted worthy through Him of all blessings, have not loved Him as our
friend!11251125 See
next paragraph, and Hom. on Stat. XX. and Herbert’s Poems, No.
LXVIII. What hope then can be ours? You
shudder perhaps at the word, but I would that you shuddered at the
fact! What? How shall it appear that we do not love God even as our
friends, you say? I will endeavor to show you—and would that my
words were groundless, and to no purpose! but I am afraid they are
borne out by facts. For consider: friends, that are truly friends, will
often suffer loss for those they love. But for Christ, no one will
suffer loss, or even be content with his present state. For a friend we
can readily submit to insults, and undertake quarrels; but for Christ,
no one can endure enmity: and the saying is, “Be loved for
nothing—but be not hated for nothing.”

None of us would fail to relieve
a friend who was hungering, but when Christ comes to us from day to
day, and asks no great matter, but only bread, we do not even regard
him, yea though we are nauseously over full, and swollen with gluttony:
though our breath betrays the wine of yesterday, and we live in luxury,
and waste our substance on harlots and parasites and flatterers, and
even on monsters, idiots, and dwarfs; for men convert the natural
defects of such into matter for amusement. Again, friends, that are
truly such, we do not envy, nor are mortified at their success, yet we
feel this toward (the minister of)11261126 See
on Rom. Hom. Christ, and
our friendship for men is seen to be more powerful than the fear of
God, for the envious and the insincere plainly respect men more than
God. And how is this? God sees the heart, yet man does not forbear to
practice deceit in His sight; yet if the same man were detected in
deceit by men, he thinks himself undone, and blushes for shame. And why
speak of this? If a friend be in distress, we visit him, and should
fear to be condemned, if we deferred it for a little time. But we do
not visit Christ, though He die again and again in prison; nay, if we
have friends among the faithful, we visit them, not because they are
Christians, but because they are our friends. Thus we do nothing from
the fear or the love of God, but some things from friendship, some from
custom. When we see a friend depart on travel, we weep and are
troubled, and if we see his death, we bewail him, though we know that
we shall not be long separated, that he will be restored to us at the
Resurrection. But though Christ departs from us, or rather we reject
Him daily, we do not grieve, nor think it strange, to injure, to
offend, to provoke Him by doing what is displeasing to Him; and the
fearful thing is not that we do not treat Him as a friend; for I will
show that we even treat Him as 419an enemy. How, do you ask?
because “the carnal mind is enmity against God,” as Paul
has said, and this we always carry about us. And we persecute Christ,
when He advances toward us, and comes to our very doors.11271127 This idea is beautifully illustrated by the Christuskopf of
Overbeck. For wicked actions in effect do this, and
every day we subject him to insults by our covetousness and our
rapacity. And does any one by preaching His word, and benefiting His
Church, obtain a good reputation? Then he is the object of envy,
because he does the work of God. And we think that we envy him, but our
envy passes on to Christ. We affect to wish the benefit to come not
from others, but from ourselves. But this cannot be for Christ’s
sake, but for our own: otherwise, it would be a matter of indifference,
whether the good were done by others or ourselves. If a physician found
himself unable to cure his son, who was threatened with blindness,
would he reject the aid of another, who was able to effect the cure?
Far from it! “Let my son be restored,” he would almost say
to him, “whether it is to be by you or by me.” And why?
Because he would not consider himself, but what was beneficial to his
son. So, were our regard “to Christ,” it would lead us to
say, “Let good be done, whether by ourselves or by any
other.” As Paul said, “Whether in pretense or in truth
Christ is preached.” (Philip. i. 18.). In the same
spirit Moses answered, when some would have excited his displeasure
against Eldad and Modad, because they prophesied, “Enviest thou
for my sake? Would God that all the Lord’s people were
prophets!” (Num. xi. 29.) These jealous
feelings proceed from vainglory; and are they not those of opponents
and enemies? Doth any one speak ill of you? Love him! It is impossible,
you say. Nay, if you will, it is quite possible. For if you love him
only who speaks well of you, what thanks have you? It is not for the
Lord’s sake, but for the sake of the man’s kind speech that
you do it. Has any one injured you? Do him good! For in benefiting him
who has benefited you there is little merit. Have you been deeply
wronged and suffered loss? Make a point of requiting it with the
contrary. Yes, I entreat you. Let this be the way we do our own part.
Let us cease from hating and injuring our enemies. He commands us
“to love our enemies” (Matt. v. 44.): but we
persecute Him while He loves us. God forbid! we all say in words, but
not so in deeds. So darkened are our minds by sin, that we tolerate in
our actions what in words we think intolerable. Let us desist then from
things that are injurious and ruinous to our salvation, that we may
obtain those blessings which as His friends we may obtain. For Christ
says, “I will that where I am, there My disciples may be also,
that they may behold My glory” (John xvii. 24.), which may we
all attain, through the grace and love of Jesus Christ.

1118 One copy has, “which is usually called Laburum,”
perhaps a mistake for Labarum, but Socrates has Laborum. The first
standard known to have been so called was that of Constantine, which
bore the Christian symbol. [See Schaff, Church Hist. III.
27.]

1119 He
would be a respecter of persons who, without regard to a man’s
qualities, should arbitrarily (or on external grounds, such as birth,
wealth, &c.) prefer him to others; God therefore does not do
this. Rom. ii. 11; Col. iii. 25; Acts x. 34.